be put to shame For saith he there is no difference of the Iew and the Gentile For the same Lord of all is rich vnto all that call vpon him XXIIII Héereto serue those notable figures which the same Apostle setteth foorth when he bringeth in Ismael and Isaach the two sonnes of Abraham and Iacob and Esau the two sonnes of Isaach Which figures are thus to be applied In assured blessings and benefits belonging to this life not all which are borne of Abrahams Isaachs séede are counted their children much lesse in spirituall things shall they be taken for their children which come of the loines of these holie Fathers Wherefore as in the blessings or benefits belonging to this life they onelie are reputed the children of the holie Patriarches concerning whom they had promises as Abraham of Isaach and not of Ismael Isaach of Iacob and not of Esau euen so in spirituall things they onelie are to be accounted Abrahams children which beléeue in the frée promise and not they which swell and are proud of the prerogatiue of the flesh XXV As for the Apostles conclusion it hath none other meaning Non est igitur c It is not therefore in him which willeth nor in him which runneth but in God which hath mercie Of which conclusion this is the true and perfect meaning without doubt It is not in him which willeth nor in him which runneth to wit according to the flesh because the will of the flesh and the running of the flesh staie vpon the prerogatiue of the flesh and the merits of workes and therefore they are flat against the mercie of God and the merite of Christ But it is in him that willeth and in him that runneth according to the promise that is to say of him which beleueth bicause All things are possible to him that beleeueth For this will and this running commend the mercie of God rest onelie vpon the mercie promised in Christ What followeth héerevpon Euen that which the Apostle hath set downe namelie That the children of the promise and not the children of the flesh are heires XXVI Now who are the children of the promise Forsooth as manie as beléeue in the promise as Abraham did beléeue For the Apostle nameth them the children of the promise Qui insistunt c. Which walke in the steps of Abrahams faith And he saith yet againe Scitote c. Knowe you therefore that they which are of faith the same are the children of Abraham If they be children then are they also heires according to the promise XXVII They which denie this grace of God reaching vnto all so much as belongeth to the fatherlie will of God besides that they set themselues against Saint Paule and heaue and shoue to shake in sunder the consent of the whole scripture they offend most grieuouslie otherwise For first of all they make God a respecter of persons againe they imagine in God two contrarie willes XXVIII But that God is no respecter of persons there are manie places of scripture which giue manifest proofe For God doth alwaies allow the good cause euermore condemneth the euill cause according to this rule Fideles c. The Lord keepeth the faithfull as for the proud he will paie them their hire Nothing therfore is more certeine than that God receiueth the repentaunt to grace and fauour contrariwise that he giueth ouer the vnrepentaunt setting apart all respect of persons XXIX Now whereas it pleased Gods will that Lazarus should begge that Ioseph should be a Lord or Prince in Aegypt this doth not proue that God hath anie respect of persons For the hauing of respect of persons hath place in iudgements where equall things are giuen to vnequall persons and vnequall things to equall persons Now séeing that God reckoneth still vpon this rule of iudgement That he would saue all that beléeue in Christ and punish with euerlasting paines all such as set light by his sonne and lie soaking in their sinnes there is I thinke no respect of persons in God XXX Furthermore that there are not in God cōtrarie wils héereby it is manifest bicause as he is most true yea euen truth it selfe so he cannot away with a double heart but vtterlie condemneth it Whereas therefore it is thus written God will that all men be saued Againe God will that none perish but that all repent the contradictories of these propositions are at no hand to be allowed which are these God will that not all men be saued God will that some perish and that not all repent XXXI How then commeth it to passe thou wilt saie that manie are damned seing God will haue all saued If we haue an eie to the purpose of God in our creation and of sending his sonne into the world then we shall sée indeed that the will of God is that none should perish But if we looke againe to the euent or successe we shall sée that the will of God is that all vnrepentant all wilfull stubborne and maliciouslie minded persons shall perish An earthlie father would gladlie haue all his children inherite for this is the true fatherlie loue in a good father after the flesh But if he perceiue anie of his children so froward vnrulie disordered disobedient that neither rebukes with words nor the smart of the whip or such like sharpe correction will make him amend the wise father putteth him by his inheritaunce and reckoneth him no more in the number of his children XXXII Of this thing we haue a paterne before vs in Deuteronomie where the Lord saith thus Si genueris c. If anie man haue a sonne that is stubborne and disobedient which will not hearken vnto the voice of his father nor the voice of his mother and they haue chastened him and he would not obeie them Then shall his father and his mother take him and bring him out vnto the Elders of his citie and vnto the gate of the place where he dwelleth and shall saie vnto the Elders of his citie Filius noster iste c. This our sonne is stubborne and disobedient and he will not obeie our admonition he is a riottour and a drunkard Then all the men of his citie shall take him stone him with stones vnto death c. Will not the Father heere haue his sonne stoned with stones euen to death though nature should moue him fatherlie to loue him After the same manner dealeth God For God of his fatherlie goodnesse would haue all made heires of euerlasting life but yet notwithstanding he hath appointed the stubborne and obstinate their portion euen perpetuall punishment XXXIII Wherefore we must héedefullie make a difference betweene the fatherlie will of God which the Diuines call Antecedent that is going before and that will of his which followeth the wilfull stubbornesse of men which is also called Consequent that is following after XXXIIII The commaundement for this is the third
Scriptures we draw knowledge comfort patience and hope THE FIRST CHAPTER The summe of the first Chapter AS God reuealeth y e misterie of saluation by his gospel vnto them whoÌ„ according to his good wil pleasure he hath chosen in his beloued sonne for the praise of his glorie so he sealeth them with his spirit Paule testifieth y t the Ephesians are in y e number Wherfore he giueth God thankes for them and praieth that they might more and more abound The order and partes of the Chapter THe order of the Chapter is this After the inscription or title the desire or wish followeth in the first place a thanksgiuing a reason béeing taken from the manifolde blessing grace of God most liberally powred foorth vpon all mankinde Héerevnto is added a notable exposition of this grace of God towards all mankinde and that altogether Rhetoricall For first of all he setteth out and commendeth this grace of God towardes mankinde and by reasons drawn from the Causes and Effects he amplifieth and inlargeth it Then he goeth from the generalitie vnto two specialities and this partaking of grace hée applieth first to the Iewes and secondly to the Gentiles but vnder the name of the Ephesians Moreouer to the ende that the Ephesians might acknowledge the greatnesse of this grace and thinke vpon perseueraunce or constancie he saith that he giueth God thankes for reuealing vnto them the mysterie of saluation and that he praieth vnto God that they may increase abound therein more and more From whence he falleth againe into the setting foorth and commending of Gods benefits ¶ The exposition of the first Chapter with the obseruation of doctrines therein contained 1. Verse PAVLE an Apostle of Iesus Christ by the will of God to the Saintes which are at Ephesus and to the faithfull in Christ Iesus PAVLE an Apostle of Iesus Christ by the will of God To the Saintes which are at Ephesus and to them which beleeue in Iesus Christ THere are two partes of this inscription or title the first whereof containeth thrée things to wit The proper name of the person which writeth The worthinesse of his office and the authoritie of his function Apostolicall Héerevpon we may gather first of all what accompt is to be made of the doctrine of the Apostle who was made an Apostle of Iesus Christ by the will of God Secondly we may learne heereby in generall not onely what the authoritie of Ministers is which bring Paules doctrine but also what manner confession of their function and calling is required Wée must conclude vpon both that we must not giue place to assemblies of men sitting in councell or to the authoritie of any man or men if they commaund or bring in any thing contrarie or against this doctrine of the Apostle For it is not méete that the authoritie and vioce of God should giue place to the traditions or to the superioritie of men or diuels To this agréeth that saieng of Saint Paule to the Galathians If an Angel from Heauen preach otherwise than we haue preached let him be accursed The second part of the inscription or title doth not onely name them vnto whome the Apostle writeth to wit the Ephesians but also adorneth and beautifieth them with most excellent titles whilst it calleth them by the name of Saintes and Faithfull Which two names are so iointly linked together by nature that of whome so euer the one is spoken the other also is most truely meant and vttered For they cannot be separated either from other bicause who so euer is faithfull is a Saint and who so euer is a Saint is faithfull Whosoeuer beléeueth truly is holie and againe euery one that is holie doth beléeue Now we are made Saints or holie by this meanes The faith of the Gospel doth separate vs from the vnholinesse of the world bringeth vs vnto y e familie or householde of God by this selfe same faith we are purified and made cleane For whosoeuer beléeueth in Christ is both purged and also healed by his bloud Furthermore by this selfe same faith we are presented before God that we might be a liuelie sacrifice pleasing God thorough Iesus Christ Whosoeuer therefore is separated from the vnholinesse of the world is purified by the bloud of Christ is slaine to be a liuely sacrifice vnto God through Iesus Christ the same is a Saint holie in déede notwithstanding he perceiue in himselfe certaine spottes and blemishes which he doth what he can to wash away auoide This place doth shew as well what things are ioined to a true faith as also that the faithfull is reputed a Saint or holie one before God euen by the iudgement of the holie Ghost The wordes of Chrysostome in this place are excellent Loe saith he Saint Paule calleth such men Saintes as had wiues children and an householde For afterwards followeth the proper termes whereby he termeth them to wit Husbands wiues maisters and seruaunts and to them he commendeth mutuall dueties By this terming of them Saints therfore y e pestilent errour of Monks is confuted who put sanctitie or holines in single life and in fained or dissembled virginitie Vnto these also I adde that they likewise are confuted by this place who bragged and boasted of a precise choice of pouertie as of the perfection fulnes of Christian holines For among the Ephesians were many saithfull persons which did abound in riches wealth yet they notwithstanding their conuersion by the preaching of Paule cast not away their riches or set their substaunce at naught 2. Verse Grace be vvith you peace from God our Father and from the Lord Iesus Christ Grace bee with you and peace from God our Father and from the Lord Iesus Christ THis desire or well wishing of the Apostle comprehendeth a summarie of the benefits of the Gospell First he wisheth vnto the Ephesians Gods grace which signifieth vnto vs as well the free good will of God as also euerie gift whatsoeuer is giuen vs of God Secondly hée wisheth peace vnto them that is to say reconciliation or attonement of our selues with God he wisheth likewise vnto them such things as are ioined with this reconciliation namely the ioy of spirit and a quiet conscience Now from whence this grace and peace procéedeth by whom we possesse them the Apostle declareth when he saith From God our Father and from the Lord Iesus Christ From God the Father as from the beginning fountain from y e Lord Iesus Christ as froÌ„ y e Mediatour For as the Father is the fountaine of all graces so the sonne is both the matter merit of all grace peace Héere therefore euen in the verie enterance of this Epistle all merits of men and all dreames of Monks touching their traditioÌ„s all their Merita congrui digni condigâ—â— that is of congruitie worthinesse c. are put to silence For so often as grace is preached so often are the
the Lord Iesus your loue towards all the Saints cease not to giue thankes for you making mention of you in my praiers THe Apostle hauing reckoned vp the benefites of God bestowed vpon mankinde doth shew what the thinking vpon these benefites wrought in himselfe namelie a mouing and stirring of him vp to giue God thankes who is the Authour and fountaine of so great good It is méete that this deede of the Apostle should be vnto vs a rule well worthie the marking throughout the whole course of our life that the remembraunce and calling to accompt of Gods good gifts and benefits might stirre vs vp to thankesgiuing For he which thinketh vpon Gods benefites or heareth them rehearsed or named and bursteth not foorth with an affection of heart into thankesgiuing besides that he is vnthankfull to God and therfore vnrighteous so he deserueth by his vnthankfulnesse to be spoiled of all Gods graces For as in the possession of things not onelie the right of possessing but also the lawfull vsing of them is required so it is méete that a Christian vse those graces which he possesseth by the merite of Christ and therefore by good right to the glorie of God the giuer with thankesgiuing Lastlie this place teacheth that this is a most right order namelie that thankesgiuing for benefits receiued goe before and that praier followe by and by at the foote thereof wherein we must craue of God the kéeping of his benefits receiued and other healthfull gifts good and necessarie Furthermore this place teacheth vs that the profiting of men in godlinesse is the méere benefit of God For whiles Paule giueth God thankes that the Ephesians profit in hope and charitie or trust and loue he acknowledgeth that God is the Author of this good For he of his frée goodnes raiseth vp good gouernours of Common wealths and sendeth sincere ministers of the Gospell besides that he is forceable in working by his spirit in the hearts of the hearers of his word both whiles they are present at the preaching thereof and also otherwise exercised in the same bringing this to passe in them namelie that they should both beléeue and loue him Moreouer this place teacheth what be the principall duties of Christians which he draweth vnto two heads to wit to y e faith of Iesus Christ and to loue towards the Saints These notwithstanding ought so to be vnderstood that together with them all things which are naturallie ioined with them namelie their necessarie effects or fruits be also vnderstood Faith therefore when it hath hope ioined with it inuocation or calling vpon God the feare of God loue patience and such like they are not giuen vnto vs without their fruites Semblablie loue comprehendeth the duties of loue towards all men Verse 17. 18. 17 That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of vvisedome reuelation through the knovvledge of him 18 That the eyes of your vnderstanding may be lightened That the God of our Lord Iesus Christ the Father of glorie might giue vnto you the spirit of wisedome and reuelation in the knowledge of himselfe lighten the eies of your minde THe Apostle declareth what he wisheth to the Ephesians in his praiers to wit The spirit of wisdome and reuelation through the knowledge of Iesus Christ that is to say a true knowledge of the mysterie of the Gospell which the spirit reuealeth when the Gospell is effectuall in the hearts of the hearers thereof and the meditaters therevpon For séeing the Gospell guideth vs to the knowledge of Christ who is the wisedome of his Father giuen vnto vs of God we are also possessed with the spirit of wisedome whereby the eies of our minde are enlightened to vnderstand the mysterie of the Gospell Now let vs sée the circumstaunces of the Apostles praier The first is that he praieth vnto God who as he alone is the Authour of all good things so he alone is to be called vpon The second is by and through whom he praieth this he sheweth when he saith The God of our Lord Iesus Christ as if he should say I leane not to mine owne merites but boldlie staieng my self vpon the intercession of Christ I call vpon God For he alone is the Mediatour betwene God men therfore he himselfe said Quicquid c. Whatsoeuer ye shall aske the Father in my name he shall giue it you Athanasius putteth these words Of our Lord Iesus Christ in a Parenthesis that glorie should goe with the word God and not with the word Father But this is pinched in too much or too strait laced let vs rather place the words in this order The God of our Lord Iesus Christ and Father of glorie For the Apostle séemeth to haue an eie to the words of the Lord after he was raised vp from the dead and speaking in this manner I ascend to my Father and to your Father to my God and to your God Therefore was Christ borne a man not onelie that he might haue a common Father with vs but also a God from whom the greatest comfort of the faithfull floweth For thus doth faith conclude The Father and God of our Lord Iesus Christ is likewise our Father God Therfore we are partakers of all heauenlie benefits with Christ our copartner Therfore his will pleasure is to doe vs good and he both knoweth and also can giue vs those things that are healthfull to serue for our saluation But how hangeth this together What Is not the sonne equall to the Father As doubtlesse he is consubstantiall so is he coequall with the Father But the sonne abased himselfe putting on the state and condition of a seruant And albeit it agréeth properlie with the nature of man that Christ should be subiect vnto God the Father yet neuerthelesse that is referred to the verie person in respect of the vnitie of the person bicause Christ is both God man Furthermore God is called The Father of glorie first bicause all things are full of his glorie secondlie bicause all glorie belongeth to him alone Lastlie bicause he is the Author fountaine of all glorie Now the cause why Saint Paule in this place giueth God this title is this He praieth vnto God that it would please him to giue the Ephesians the spirit of wisedome c. Which gift doubtlesse both tendeth to the glorie of God and also bringeth to passe that the Ephesians are made partakers of heauenlie glorie For it is a common thing and much vsed in the scriptures to giue certeine titles vnto God in consideration of the matter which is handeled Wherevpon it followeth that one while he is called Pater misericordiarum The Father of mercies another while Deus omnis consolationis The God of all comfort Deus salutis The God of saluation Deus pacis dilectionis The God of peace loue Of this kinde
the Apostle Resurrexit c. Christ was raised vp from the dead by the glorie of his Father that wee also should walke in newnesse of life Of our bodies according to the wordes of the Apostle Christus resurrexit c. Christ is risen from the dead and was made the first fruites of them that slept For since by man came death by man came also the resurrection of the dead For as in Adam all die euen so in Christ all shall be made aliue The sixt is the bonde of mutuall fraternitie and brotherhoode For so the Lorde himselfe rising from the dead speaketh to the women by Ascendo c. I go vp to my Father and to your Father my God and your God If therefore wée all haue but one Father in common to vs all if wée all are brothers and sisters in Christ it is méete that like brothers and sisters wée bée all of one minde and tender one an other with brotherlie affection and loue The seuenth is a generall remedie against all calamities against all woundes or sores of the soule of the bodie of our name and fame Heerevnto serueth the saieng of the Apostle to Timothie Memento c. Remember that Iesus Christ is risen from the dead as if he should haue said In this thy ministerie and office thou shalt féele manie distresses thou shalt suffer manie temptatious of the Diuell and of men but in all these take vnto thée for thy succour saftie this notable Treacle namelie the meditating of the Lordes resurrection which as in the Lorde himselfe it was the victorie ouer all temptations and afflictions so likewise in vs it shall bée the same victorie when we shall be raised vp from the dead by the power of Christs resurrection The eight is a perfect hope or assured persuasion of our glorious state and immortalitie Saint Peter saith Regenuit nos c. Hee hath begotten vs againe vnto a liuelie hope by the resurrection of Iesus Christ from the dead The third point of this first member is of the power whereby the Lord was raised from the dead Christ saith Potestatem habeo c. I haue power to put away my life from me and to take it againe Now in this place God the Father is said to haue raised him vp In these words there is no contrarietie of speach Christ in déed raised vp himselfe as God that is to saie hée raised vp the nature of his manhood by the power of his Godhead and the Father raised him vp as man To bée short because the essence or béeing of the Father the Sonne and the holie Ghost is all one and the selfe same as touching their diuinitie or Godhead their works are vnseparable Let these things suffice to be briefly spoken concerning the first member of this point whereof in generall there is a double vse to wit that wée should be confirmed and established in the knowledge of Christs death and resurrection and that we should proue and trie in our selues a liuelie and quicke féeling of the same In which sense S. Paule speaketh to the Romanes where he ascribeth mortification viuification or for the better vnderstanding of the words the making of vs dead the making of vs aliue that is to saie newnesse of life vnto the Lords death and resurrection The second member now followeth wherof the Apostle speaketh saieng And hath set him at his right hand in the heauenlie places This member conteineth two Articles of our beliefe the first is The Lords ascending into Heauen the second is his sitting at the right hand of God For his ascending thether went before his sitting there Nowe this ascending of the Lord was done visible For hée was carried vp into heauen in a bodilie and naturall manner from the sight of his Disciples For so it is saide in the Actes Cernentibus ipsis c. While they beheld hee was taken vp for a clowde tooke him vp out of their sight And from thence was he caried aboue al heauens placed in heauenlie places at the right hand of God his Father as Saint Paule sheweth in this place and in the fourth Chapter following The Article therefore of the Lords ascending ought to be vnderstood of Christs true and verie bodie and of the naturall placing thereof in heauen least we should thinke that Christs manhood was swallowed vp of his Godhead as Stenkfield dreamed or that it was extended spread throughout all places with his Godhead as the heretike Eutyches doted For both their opinions doth take away the truth of his humanitie or manhood The saieng therefore of Saint Cyprian is to be allowed in these words Ascendit in coelis c. He ascended into heauen not where God the word was not before but where the word being made flesh sate not before to wit in a bodilie place The sitting at the right hand of God his Father belongeth to the power of ruling wherein the sonne being equall with his Father doth as it were part stakes and possesseth equall rule and regiment with him For the right hand of the Father betokeneth a diuine power maiestie and dominion Wherfore to sit at the right hand of the Father is to be equall with the Father in diuine power maiestie and dominion And because the Apostle maketh mention of The right hand of the Father in heauenlie places he therefore giueth vs to note by the right hand of the Father the place of blessednesse happinesse and euerlasting rest and quietnesse promised to all faithfull beléeuers which place the bodie of Christ alreadie possesseth But this is not against the saieng of Christ Ero vobiscum c. I wil be with you euerie where euen to the end of the world neither doth it take away the truth of the Lords bodie and bloud in the holie Supper For Christ is all whole wheresoeuer it is his will to be More of this matter and that verie learned and godlie is to be read in the Commentaries of Philip Melancthon vpon the first Chapter to the Colossians Furthermore the fruite of either article namelie of the Lords ascending and of his sitting at the right hand of the Father is declared at large in the fourth Chapter folowing where y e Apostle expoundeth this saieng of the Psalmist Ascendit in altum c. He ascended vp on high he lead captiuitie captiue gaue gifts vnto men The third member is an exposition of the second Farre aboue all principalitie power and might and domination and euerie name that is named not in this world onelie but also in that which is to come For in these words the Apostle sheweth verie notablie what Christ sitting at the right hand of his Father in heauenlie places is For by these words the Apostle meaneth nothing else than to signifie Christs rule which is noted to be excéeding great as the Article of his sitting at his Fathers right hand importeth and that he hath no
thing wherein we haue set foorth the will of God towards all men commendeth likewise vnto vs the true fatherlie will of God towards all For it cannot be that the will of God should wrestle with his commandement Wherefore when he biddeth the whole world heare his sonne his will doubtlesse is that all should heare him his will is by hearing they should haue faith For the preaching of the Gospell requireth saith Gods will also is that such as beléeue should be saued Besides this the sonne who is the wisedome of his Father sendeth out his Disciples throughout the whole world with this commandement Ite in mundum c. Goe ye into all the world preach the Gospell vnto euery creature He that shall beleeue and be baptised shall be saued but he that will not beleeue shall be damned This commandement forsomuch as it reacheth vnto all plainlie proueth that Gods will is to haue all men saued but yet vpon the condition of faith as the promise ioined to the commandement declareth The Lord straineth his voice crieng Venite c. Come vnto me all ye that are wearie and laden and I will ease you Héere doe both namelie the commandement and the promise testifie that the will of God is fatherlie that all should come to Christ calling them and that all should obtaine in him their saluation XXXV This therefore is boldlie and vndoubtedlie to be built vpon that the eternall and vniuersall commandement of God is an vndeceiuable witnesse of his will towardes all men Séeing therefore he commandeth all to heare his sonne and to beléeue in him his will surelie is thereafter that all should heare that all should beléeue that all should be iustified that all should be sanctified and that all should be saued Be it farre from a Christian heart to thinke that God forgiueth all men outwardlie and in words and hath an other will and secret meaning of his owne inwardlie XXXVI But one or other will saie peraduenture Faith is the gift of God and the worke of the holie Ghost Ergo no man can beléeue but he which receiueth faith from aboue Againe No man commeth to the sonne vnlesse the Father drawe him This I graunt is verie true But when Saint Paule saith Faith commeth by hearing and hearing by the word of God he meaneth that the preaching of the Gospell is the ordinarie instrument to obteine faith wherein God according to his promises will be faithfull and effectuall will drawe and knit vs vnto his sonne by the word and the spirit But manie when God draweth them set shoulder against him whom they maie as well I wisse obeie This is plainlie proued by the complaint of Christ lamenting and wéeping ouer the Iewes for their frowardnesse Quoties volui c. How often would I haue gathered thee together as the henne gathereth her chickens and thou wouldest not The like stubbornesse and wilfull obstinacie Saint Stephen casteth in the téeth of the Iewes in his time saieng Duri ceâ—uice c. Ye stiffenecked and of vncircumcised hearts and eares ye haue alwaies resisted the holie Ghost And the Lord by his Prophet Esaie saith Tota die c. I haue stretched out my hands all the daie long to a stubborne people that haue resisted me By this selfe same testimonie of authoritie Saint Paule sheweth the rebellion of the Iewes which he proueth to be the cause of their casting off And although our minde whiles it is enlightened prepared altered chaunged disposed and ordered is the patient or sufferer yet notwithstanding in respect of consent and agréement our will being taught by the word and strengthened by the holie spirit is the agent also or dooer XXXVII Héerevnto serueth the example which Saint Augustine setteth downe of Nabuchodonosor and Pharao in these words Quantum ad c. In respect of their nature they were both men in respect of their dignitie both Kings in respect of their cause both keepers of Gods people in captiuitie in respect of their punishment both gentlie admonished and warned by chastisements What then made their endings diuerse Forsooth this because the one feeling Gods hand mourned in the remembrance of his owne sinne and iniquitie the other wrestled with free will against the most mercifull good pleasure of God XXXVIII But héere speciall héede must be taken least anie through wantonnesse and long custome of sinning abusing the gentlenesse and long suffering of God calling them to repentaunce purchase vnto themselues Gods heauie iudgement that in his wrath he forsake them and giue them ouer into a reprobate minde When this is come to passe men waxe deafe and hard of hearing the word of God drawing to themselues such a vse and necessitie of sinning by their owne will that they can doe nothing else but sinne For it fareth with them as with him that pitcheth himselfe headlong from the toppe of a stéepe hill which deede being once done there is no calling of it backe againe because it is past recouerie XXXIX We must therefore in time obeie the voice of God calling vs we must repent and walke warilie as the Prophet giueth vs counsell before our God For he that refuseth to heare God calling vs by his ministers runneth with full raine into the punishment of wilfull obstinacie wherevpon followeth that he being more and more fast bound with the chaines of sinne till at length he become senselesse and sorowlesse and so turne topsie torue all the meanes of saluation Heere therefore that common verse hath fit place If thou to daie vnmeete be thought To morrowe doubtlesse much more nought XL. The sealing of grace commendeth vnto vs most manifestlie the fatherlie will of God for this followeth in the fourth place among those markes tokens which set before our eies how fatherlie the will of God is towards all men For whiles he biddeth all nations to be baptised hée will also no doubt that his grace and most mercifull will be sealed vnto all nations For he would neuer call all nations to Baptisme but that his will is to giue saluation to all nations which he sealeth with Baptisme For this is an vnmouable sequele God offereth saluation vnto all Ergo his will is that all be saued XLI Now in that Baptisme is but onelie literall in manie this commeth not to passe by the counsell will of God who giueth his grace truelie and sealeth the same in déede by Baptisme but through the default of men who shrinke shamefullie from the couenaunt which they made with God in Baptisme XLII For as God promiseth and sealeth his promise with Baptisme so it is méete that man on the other side haue faith in this behalfe For in euerie couenant either partie must and shall kéepe the conditions and appointments of the couenant And for that cause S. Peter defineth it A good conscience making request to God For God in giuing Baptisme promiseth grace now a conscience in faith
verse of the fourth Chapter For as the Apostle did there take an argument or reason of mutuall goodwill and forgiuing one another euen from the example of our heauenlie Father euen so héere in the beginning of this fift Chapter he fetteth downe another example of the same Father generallie to be folowed of all he maketh a certeine souereigne or principall ground of the specialties following To this example he addeth an exhortation to mutuall loue taking his reason from the example of Christ from whence I meane from the example of the Father and of Christ he is carried againe to the specialties compared by setting contraries against contraries and he reckoneth vp diuers duties of Christians not a fewe interlacing reasons drawne from the diuersitie of our estate being of two sorts namelie before the light of Christ was knowne and vnder grace Lastlie he entereth againe into a generall exhortation concerning mutuall submission or dutifulnesse which he diuideth streight-waies into more specialties handeleth two of them at large in this Chapter The first whereof is touching the submission which women ought of dutie to shew and perfourme to their husbands The second concerning the dutie of husbands that they shuld loue their wiues euen as Christ loueth his Church THE EXPOSITION OF THE FIFT Chapter with the obseruation of the doctrines therein conteined Verses 1. 2. 1 Be ye therefore follovvers of God as deere children 2 And vvalke in loue euen as Christ hath loued vs hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God Be ye therefore followers of God as beloued children and walke in loue euen as Christ loued vs and gaue himselfe for vs an oblation and sacrifice of a good sweete sauour vnto God THe example of God set downe in the end of the fourth Chapter in speciall I applie in generall to wit that in all our actions and doings yea in the whole course of our life we should be Followers of God as deere children This Following consisteth in true holinesse wherby the spirit is kept pure and perfect and the soule and bodie with out complaint that is to saie it is framed to the rule of Gods will declared in his Lawe Hereto serueth the saieng of the Apostle Ipse Deus pacis c. The verie God of peace sanctifie you throughout that your whole spirit and soule and bodie maie be kept blamelesse vnto the comming of our Lord Iesus Christ This is the Following which God requireth when he saith Sancti estote c. Be ye holie because I the Lord am holie and haue separated you from other people that ye should be holie After the same manner also Christ setteth before vs the example of his Father to bée followed saieng Estote vos perfecti c. Be yee perfect euen as your Father which is in heauen is perfect The Lord in this place requireth not an equall perfectnesse but a like perfectnesse according to the measure which is in vs till we are come to true perfectnesse in déed which is signified by this word Following This place is diligentlie to be marked For it teacheth that whosoeuer will be in the number of Gods children they must followe the example of their heauenlie Father in all holinesse and purenesse They that neglect this and doe it not wrongfullie take vnto themselues the name of children seeing they are rather bastards than lawfullie begotten Héerevnto he addeth the example of the Sonne whereby hée exhorteth vs to loue one an other And that this present example might haue the more weight he sheweth brieflie from the effect how the loue of the Sonne of God is towards vs to wit Bicause hee hath giuen himselfe to be an offering a sacrifice vnto God for vs that is to saie a slaine sacrifice whereby satisfaction was made to God for our sinnes Hauing a sweet smelling sauour that is with which onelie sacrifice God was delighted and well pleased Now there is to be marked in this place a double figure First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle in this place after the example of Moses putteth vpon God the person of a man that he might frame himselfe to our capacitie knowledge For thus speaketh Moses Oderatus est odorem suauitatis The Lord smelt a sauour of sweetnesse Secondlie Metalepsis a figure in great vse with the Hebricians For by the swéete smelling sauour is vnderstoode a sacrifice acceptable pleasing vnto God The Author of the Epistle to the Hebrewes vsing a proper speach whereby he expounding the phrase of Moses saith Talibus hostijs c. With such sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is onelie delighted or well pleased This Argument of Christs loue towards vs conteineth in it thrée things The first is that the death of Christ is the onelie price of our redemption The second that God performed all these things vnderserued on our part of his méere goodnesse and loue The third that the thinking vpon this excéeding great loue of Christ ought right-well to put vs in minde of louing one an other Wherefore if we will be partakers of Christ let vs endeuour our selues to loue one an other speciallie séeing he himselfe said thus In hoc cognoscent homines c. By 〈◊〉 shall all men knowe that ye are my disciples if ye haue loue one to an other as I haue loued you Verse 3. 3 But fornication and all vncleannesse or couetousnesse let it not bee once named among you as it becommeth Saints But as for fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints THe Apostle beginneth to reckon vp such sinnes as fight with the true following of God our heauenlie Father to wit with holinesse which God will haue to be the beautie and ornament of his children and he setteth downe thrée namelie Fornication that is to saie a wandering fleshlie lust Vncleannesse that is to saie all kinde of concupiscence wherewith the soule and the bodie is defiled And couetousnesse which quencheth and putteth out quite all hope trust in God and nourisheth vp a wicked confidence in monie as in an idole The Apostles minde and will is to haue these vices so wéeded vp that they should not be once named among Christians much lesse vsed S. Paule seemeth to haue had ancie vnto that place in Deuteronomie where it is said Non sit meretrix c. There shall be no whore of the daughters of Israel neither shall there be a whoore-keeper of the sonnes of Israel But alas the wounds of the Church are iustlie to be lamented For these most filthie noisome plagues are not onelie wantonlie named but also lawleslie committed yea euen of such as brag and boast that they execute the iudgement of God But it is the duetie of the godlie to take héede least with the multitude of sinners and their horrible offenses they fall into
haue to deale with craftie yonkers or when their ware is dead and séemeth to lie vpon their hands at hap hazard or otherwise to hang vpon doubtfull fortune For then merchants and occupiers buisilie bestirre them and doe all things circumspectlie watching I warrant you for opportunitie in their affaires Séeing therfore we are said to redéeme the time when wée prouide against the losse of such things as we loue in this world let vs for shame take the true opportunitie and fit time of saluation offered vnto vs by the Gospell For that shalbe the price of our redemption if wée renounce all entisements and impediments which maie withdrawe and kéepe vs backe from the kingdome of Christ and by all manner of meanes waite and watch with broad waking eies for the occasion or due time of repairing our saluation And why Euen because the daies are euill He saith that The daies are euill not in respect of the spaces of houres and course of the sunne but in consideration of the corrupt manners of the world For the figure Metonyâ—â—a is heere vnderstood whereby time is taken for the thing done in time By these words he bringeth in that which he set downe before in other words and saith Wherefore be ye not vnwise but vnderstand what the will of the Lord is as if the Apostle should saie Forsomuch as so great daungers doe incompasse the godlie round about on all sides it is behouefull that ye take diligent heede of the maliciousnesse and corrupt manners of the world least ye suffer your selues through foolishnesse to be withdrawne from the right waie but ye must rather regard this that the will of God be alwaies before your eies and in your minde which ought to be the continuall rule of your race throughout your whole life and in all your dooings The Apostle declareth by an Antithesis or opposition whome hée calleth Vnwise For hee setteth flatte against them Such as vnderstand what the will of God is They therefore by proofe of this place shalbe Vnwise which liue carelesselie litle thinking vpon framing and ordering their life according to the will of God Furthermore this place of Saint Paule is worthie to bée alwaies in our sight For it giueth vs warning that wée should not suffer our selues to bée throwne headlong into all sorts of sinnes after the example of the multitude from which sinnes wée must altogether and vtterlie abstaine if wee will bée godlie indeede and wee must endeuour our selues to doe the will of God albeit we renounce and forsake euerie thing that pleaseth the flesh Héere let each one of vs eramine and proue himselfe taking héede therewithall that we cast not at our tailes too sawcilie and scornfullie this wholsome exhortation of the holie Ghost making much of the alluring pleasures of the flesh and other things which are of force to turne our hearts from the desire of true godlinesse Verses 18. 19. 20. 18 And be not dronke with wine vvherein is excesse but be fulfilled vvith the spirit 19. Speaking vnto your selues in psalmes hymnes and spirituall songs singing and making melodie to the Lord in your hearts 20 Giuing thankes alvvaies for all things vnto God euen the Father in the name of our Lord Iesus Christ And be ye not dronken with wine wherein is lewdnesse or wantonnesse but be ye rather filled with the spirit speaking vnto your selues in psalmes hymnes and spirituall songs singing and making melodie in your heart to the Lord giuing thankes alwaies for all things in the name of our Lord Iesus Christ THe Apostle for example sake ioineth vnto his generall exhortation certeine specialties and he commendeth vnto vs in the first place spirituall reioicing persuading vs from fleshlie reioicing or carnall gladnesse For as spirituall reioicing as a certeine spirituall wisedome so fleshlie or carnall reioicing which is dronkennesse is a kinde of foolishnesse As therefore he giueth vs counsell to leaue this so his aduse is to take the other the argument which he vseth in this case is drawne from the effect of either of both and that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration For there is a reason framed orderlie against either of both as in manie like things before hath bene done Be not dronke with wine saith the Apostle that is to saie Take not occasion by ouer drinking your selues to be merie reioice Why so Bicause therein consisteth sottishnesse that is to saie all kinde of wantonnesse lewdnesse filthinesse and intemperance For dronkennesse causeth a man to runne headlong into all manner of misdemeanour to commit much mischiefe according to these verses not so olde as true Quid non ebrietas c. What doth not dronkennesse deale with all To blab our secrets comes from thence It biddes be bolde and greeu'd at gall Inforceth fight where is no fence Cicero in his second booke De finibus declareth who they bée that are called sots his words are these Noli mihi c. Tell not me as ye are wont of such sots as spue at the table and are faine to be carried awaie from bankets and hauing surfetted goe againe afterwards and cramme themselues full like Capons This therefore doth not onelie offend God most gréeuouslie and put out the light of the holie spirit in our heart but also estrangeth and bestraughteth the mind discloseth secrets kindleth lust weakeneth the bodie breedeth verie manie diseases of minde and bodie of which thing the whole world almost is a witnesse Against this the Apostle setteth The fulnesse of the spirit that is to saie ioie in the holie spirit whereby we burst out into godlie speaches concerning God and heauenlie things into Psalmes hymnes spirituall songs thanksgiuings vnto almightie God our bountifull Father who giueth all things abundantlie to his children for his sonnes sake Iesus Christ our Lord. For therefore he ioineth God and Father together in this place not that they are two but one God whose great power doubtlesse is signified by the name of God and his good will noted vnder the true name of Father Moreouer the difference betwéene Psalmes hymnes and songs is this They are Psalmes in singing whereof Musicians vse some manner of instrument besides the tongue Hymnes consist in praises sounded either with the tongue alone or some other waie Songs are vttered with the voice and belong not onelie to praises but also to othâ—r things as prophesies doctrines erhortations c. Now Saint Paules meaning is to haue all theie Spiriâ—uall that is to saie not idle foolish and wanton but tending wholie to edification For this word Spirituall put to ought to be referred vnto the argument and end As for the words of S. Paule which followe they are not at squaâ—e with these things Speaking vnto your selues againe Singing and making melodie in your hearts For the phrase of Scripture Speaking to your selues is as much as betweene or among your selues Singing in your hearts as much as from your heartes The Apostle cannot